MN 1** The Root of All Things – Mūlapariyāyasutta

Medium Discourses Collection 1 – Majjhima Nikāya 1

MN 1 The Root of All Things – Mūlapariyāyasutta

**Read this article “Mūlapariyāya Sutta – The Root of All Things”.**

***New Translation with English closer to Pāli text.*** Completed Date: 08May2026

[There are Eight Sections on the Root of All Things

Perceive with saññā (perception) (sañjānāti = saññā + jānāti) [jānāti : [ñā + nā] knows; finds out; to be aware.]

Marker 3.1 First Section on uneducated average person (puthujjana)

Fully Comprehends with abhiññā (direct knowledge) (abhijānāti = abhiññā + jānāti)

Marker 27.1 Second Section on trainee (sekha)

Marker 51.1 Third Section on one whose taints/cravings are destroyed (the Arahant (1))

Marker 75.1 Fourth Section on one whose taints/cravings are destroyed (the Arahant (2))

Marker 99.1 Fifth Section on one whose taints/cravings are destroyed (the Arahant (3))

Marker 123.1 Sixth Section on one whose taints/cravings are destroyed (the Arahant (4))

Marker 147.1 Seventh Section on the level of the Tathāgata (1)

Marker 171.1 Eighth Section on the level of the Tathāgata (2)

**Also read these articles “Mahāvedalla Sutta - Sañjānātī, Vijānātī, Pajānātī” and “Vijānātī, Pajānātī, Abhijānātī – Better Levels of Human Understanding”.**]

1.1

Thus have I heard.

Evaṁ me sutaṁ—

1.2

At one time the Blessed One was staying near Ukkaṭṭhā, in the Subhaga Grove at the foot of a royal sal tree.

ekaṁ samayaṁ bhagavā ukkaṭṭhāyaṁ viharati subhagavane sālarājamūle.

1.3

There the Blessed One addressed the bhikkhū:

Tatra kho bhagavā bhikkhū āmantesi:

1.4

“Bhikkhū!”

“bhikkhavo”ti.

1.5

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

1.6

The Blessed One said this:

Bhagavā etadavoca:

2.1

“Bhikkhū, I will teach you the sequence of the root of all things.

“sabbadhammamūlapariyāyaṁ vo, bhikkhave, desessāmi.

2.2

Listen and pay close attention, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

2.3

“Yes, sir,” they replied.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

2.4

The Blessed One said this:

Bhagavā etadavoca:

3.1 First Section on uneducated average person (puthujjana)

“Take an uneducated average person who has not seen the ariya (noble ones), and is neither skilled nor trained in the teaching of the ariya (noble ones). They’ve not seen sappurisa (noble persons), and are neither skilled nor trained in the teaching of the sappurisa (noble persons).

“Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—

3.2 Perceive Pathavi (Earth) [Total Twenty-Four Types of Perceiving.]

They perceive (sañjānāti) earth (pathavi) as solid (pathavito).

pathaviṁ pathavito sañjānāti;

3.3

Having perceived earth (pathavi) as solid [through distorted perception], they conceive [or fantasize] (maññati) about earth (pathavi), they conceive [or fantasize] (maññati) in earth (pathavi), they conceive [or fantasize] (maññati) apart from earth (pathavi), they conceive [or fantasize] (maññati) ‘earth (pathavi) is mine,’ and they rejoices (or praise) at earth (pathavi).

[maññati : (man + ya), imagines; is of opinion; deems. abhinandati : [abhi + nand + a] rejoices at; finds pleasure in; approves of.]

[Contextual Analysis

This sequence describes the “root” (mūla) of how an ordinary person (puthujjana) builds a false sense of self and ownership around objective phenomena.

•pathaviṁ pathavito saññatvā: This is the starting point of saññā vipallāsa (distorted perception). The mind sees the earth element as a solid, intrinsic reality rather than a mind-made impression.

•maññati (Conceiving): This is the cognitive process of “fantasizing” or projecting views onto the object. The mind creates a subjective relationship with the element.

•pathaviṁ meti maññati: This is the specific stage of Taṇhā (attachment). The term meti ("it is mine") represents the "strong fusion" (taṁ + hā) where the mind fuses its identity with the object.

•The Absence of Mastery: The reason this process leads to suffering is that the earth is anattā—it is “not subject to control” and “without mastery” (avasavattana). Because the ordinary person fails to see that it is also anicca (nothing can be maintained to our satisfaction), they delight in a mirage that they cannot truly govern or keep.

The article notes that for an Arahant, this sequence is broken; they fully comprehend (abhijānāti) the earth and therefore do not "conceive" or "fuse" with it.]

pathaviṁ pathavito saññatvā pathaviṁ maññati, pathaviyā maññati, pathavito maññati, pathaviṁ meti maññati, pathaviṁ abhinandati.

3.4

Why is that?

Taṁ kissa hetu?

3.5

Because it has not been fully understood (apariññātaṁ) [as being not able to maintain to one’s satisfaction (anicca) and without mastery or control (anattā), thus subjected to suffering (dukkha)], I say.

‘Apariññātaṁ tassā’ti vadāmi.

4.1 Perceive Āpo (Water)

They perceive water as liquid (āpato).

Āpaṁ āpato sañjānāti;

4.2

Having perceived water (āpo) as liquid [through distorted perception], they conceive [or fantasize] (maññati) about water (āpo), they conceive [or fantasize] (maññati) in water (āpo), they conceive [or fantasize] (maññati) apart from water (āpo), they conceive [or fantasize] (maññati) ‘water (āpo) is mine,’ and they rejoices (or praise) at water (āpo).

āpaṁ āpato saññatvā āpaṁ maññati, āpasmiṁ maññati, āpato maññati, āpaṁ meti maññati, āpaṁ abhinandati.

4.3

Why is that?

Taṁ kissa hetu?

4.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

5.1 Perceive Tejo (Fire)

They perceive fire as heat (tejato).

Tejaṁ tejato sañjānāti;

5.2

Having perceived fire (tejo) as heat [through distorted perception], they conceive [or fantasize] (maññati) about fire (tejo), they conceive [or fantasize] (maññati) in fire (tejo), they conceive [or fantasize] (maññati) apart from fire (tejo), they conceive [or fantasize] (maññati) ‘fire (tejo) is mine,’ and they rejoices (or praise) at fire (tejo).

tejaṁ tejato saññatvā tejaṁ maññati, tejasmiṁ maññati, tejato maññati, tejaṁ meti maññati, tejaṁ abhinandati.

5.3

Why is that?

Taṁ kissa hetu?

5.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

6.1 Perceive Vāyo (Air)

They perceive air as motion (vāyato).

Vāyaṁ vāyato sañjānāti;

6.2

Having perceived air (vāyo) as motion [through distorted perception], they conceive [or fantasize] (maññati) about air (vāyo), they conceive [or fantasize] (maññati) in air (vāyo), they conceive [or fantasize] (maññati) apart from air (vāyo), they conceive [or fantasize] (maññati) ‘air (vāyo) is mine,’ and they rejoices (or praise) at air (vāyo).

vāyaṁ vāyato saññatvā vāyaṁ maññati, vāyasmiṁ maññati, vāyato maññati, vāyaṁ meti maññati, vāyaṁ abhinandati.

6.3

Why is that?

Taṁ kissa hetu?

6.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

7.1 Perceive Bhūte (Creatures)

They (puthujjana) perceive creatures as real living beings (bhūtato) with intrinsic identity.

Bhūte bhūtato sañjānāti;

7.2

Having perceived creatures (bhūte) as real living beings with intrinsic identity [through distorted perception], they conceive [or fantasize] (maññati) about creatures (bhūte), they conceive [or fantasize] (maññati) in creatures (bhūte), they conceive [or fantasize] (maññati) apart from creatures (bhūte), they conceive [or fantasize] (maññati) ‘creatures (bhūte) is mine,’ and they rejoices (or praise) at creatures (bhūte).

bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati.

7.3

Why is that?

Taṁ kissa hetu?

7.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

8.1 Perceive Deve (Godly beings)

They perceive gods as real godly beings with intrinsic identity.

Deve devato sañjānāti;

8.2

Having perceived gods (deve) as real living beings with intrinsic identity [through distorted perception], they conceive [or fantasize] (maññati) about gods (deve), they conceive [or fantasize] (maññati) in gods (deve), they conceive [or fantasize] (maññati) apart from gods (deve), they conceive [or fantasize] (maññati) ‘gods (deve) is mine,’ and they rejoices (or praise) at gods (deve).

deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati.

8.3

Why is that?

Taṁ kissa hetu?

8.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

9.1 Perceive Pajāpati (Creator)

They perceive the Creator (pajāpati) as a real, independent Lord of Creation with intrinsic identity. [pajāpati : [m.] the lord of creation.]

Pajāpatiṁ pajāpatito sañjānāti;

9.2

Having perceived Creator (pajāpati) as a real, independent Lord of Creation with intrinsic identity [through distorted perception], they conceive [or fantasize] (maññati) about Creator (pajāpati), they conceive [or fantasize] (maññati) in Creator (pajāpati), they conceive [or fantasize] (maññati) apart from Creator (pajāpati), they conceive [or fantasize] (maññati) ‘Creator (pajāpati) is mine,’ and they rejoices (or praise) at Creator (pajāpati).

pajāpatiṁ pajāpatito saññatvā pajāpatiṁ maññati, pajāpatismiṁ maññati, pajāpatito maññati, pajāpatiṁ meti maññati, pajāpatiṁ abhinandati.

9.3

Why is that?

Taṁ kissa hetu?

9.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

10.1 Perceive Brahmā (brahmā)

They perceive Brahmā as a real, permanent Brahmā being [brahmato] with an intrinsic identity.

Brahmaṁ brahmato sañjānāti;

10.2

Having perceived Brahmā (brahmā) as a real, permanent Brahma being [brahmato] with an intrinsic identity [through distorted perception], they conceive [or fantasize] (maññati) about Brahmā (brahmā), they conceive [or fantasize] (maññati) in Brahmā (brahmā), they conceive [or fantasize] (maññati) apart from Brahmā (brahmā), they conceive [or fantasize] (maññati) ‘Brahmā (brahmā) is mine,’ and they rejoices (or praise) at Brahmā (brahmā).

brahmaṁ brahmato saññatvā brahmaṁ maññati, brahmasmiṁ maññati, brahmato maññati, brahmaṁ meti maññati, brahmaṁ abhinandati.

10.3

Why is that?

Taṁ kissa hetu?

10.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

11.1 Perceive Ābhassare (Gods of streaming radiance)

They perceive the gods of streaming radiance (ābhassare) as a real, permanent gods of streaming radiance with an intrinsic identity.

Ābhassare ābhassarato sañjānāti;

11.2

Having perceived Gods of streaming radiance (Ābhassare) as a real, permanent gods of streaming radiance [ābhassarato] with an intrinsic identity [through distorted perception], they conceive [or fantasize] (maññati) about Gods of streaming radiance (Ābhassare), they conceive [or fantasize] (maññati) in Gods of streaming radiance (Ābhassare), they conceive [or fantasize] (maññati) apart from Gods of streaming radiance (Ābhassare), they conceive [or fantasize] (maññati) ‘Gods of streaming radiance (Ābhassare) is mine,’ and they rejoices (or praise) at Gods of streaming radiance (Ābhassare).

ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati.

11.3

Why is that?

Taṁ kissa hetu?

11.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

12.1 Perceive Subhakiṇhe (Gods replete with glory)

They perceive the Gods replete with glory (Subhakiṇhe) as a real, permanent gods replete with glory [subhakiṇhato] with an intrinsic identity.

Subhakiṇhe subhakiṇhato sañjānāti;

12.2

Having perceived Gods replete with glory (Subhakiṇhe) as a real, permanent gods replete with glory [ābhassarato] with an intrinsic identity [through distorted perception], they conceive [or fantasize] (maññati) about Gods replete with glory (Subhakiṇhe), they conceive [or fantasize] (maññati) in Gods replete with glory (Subhakiṇhe), they conceive [or fantasize] (maññati) apart from Gods replete with glory (Subhakiṇhe), they conceive [or fantasize] (maññati) ‘Gods replete with glory (Subhakiṇhe) is mine,’ and they rejoices (or praise) at Gods replete with glory (Subhakiṇhe).

subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati.

12.3

Why is that?

Taṁ kissa hetu?

12.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

13.1 Perceive Vehapphale (gods of abundant fruit)

They perceive the gods of abundant fruit as a real, permanent gods of abundant fruit [vehapphalato] with an intrinsic identity.

Vehapphale vehapphalato sañjānāti;

13.2

Having perceived gods of abundant fruit (Vehapphale) as a real, permanent gods of abundant fruit [vehapphalato] with an intrinsic identity [through distorted perception], they conceive [or fantasize] (maññati) about gods of abundant fruit (Vehapphale), they conceive [or fantasize] (maññati) in gods of abundant fruit (Vehapphale), they conceive [or fantasize] (maññati) apart from gods of abundant fruit (Vehapphale), they conceive [or fantasize] (maññati) ‘gods of abundant fruit (Vehapphale) is mine,’ and they rejoices (or praise) at gods of abundant fruit (Vehapphale).

vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati.

13.3

Why is that?

Taṁ kissa hetu?

13.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

14.1 Perceive Abhibhu (Overlord)

They perceive the Overlord (Abhibhu) as a real, permanent Overlord [abhibhuto] with an intrinsic identity.

Abhibhuṁ abhibhuto sañjānāti;

14.2

Having perceived Overlord (Abhibhu) as a real, permanent Overlord [abhibhuto] with an intrinsic identity [through distorted perception], they conceive [or fantasize] (maññati) about Overlord (Abhibhu), they conceive [or fantasize] (maññati) in Overlord (Abhibhu), they conceive [or fantasize] (maññati) apart from Overlord (Abhibhu), they conceive [or fantasize] (maññati) ‘Overlord (Abhibhu) is mine,’ and they rejoices (or praise) at Overlord (Abhibhu).

abhibhuṁ abhibhuto saññatvā abhibhuṁ maññati, abhibhusmiṁ maññati, abhibhuto maññati, abhibhuṁ meti maññati, abhibhuṁ abhinandati.

14.3

Why is that?

Taṁ kissa hetu?

14.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

15.1 Perceive Ākāsānañcāyatana (Dimension of infinite space)

They perceive the dimension of infinite space (Ākāsānañcāyatana) as a real, dimension of infinite space (ākāsānañcāyatanato).

Ākāsānañcāyatanaṁ ākāsānañcāyatanato sañjānāti;

15.2

Having perceived dimension of infinite space (Ākāsānañcāyatana) as a real, dimension of infinite space (ākāsānañcāyatanato) [through distorted perception], they conceive [or fantasize] (maññati) about dimension of infinite space (Ākāsānañcāyatana), they conceive [or fantasize] (maññati) in dimension of infinite space (Ākāsānañcāyatana), they conceive [or fantasize] (maññati) apart from dimension of infinite space (Ākāsānañcāyatana), they conceive [or fantasize] (maññati) ‘dimension of infinite space (Ākāsānañcāyatana) is mine,’ and they rejoices (or praise) at dimension of infinite space (Ākāsānañcāyatana).

ākāsānañcāyatanaṁ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṁ maññati, ākāsānañcāyatanasmiṁ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṁ meti maññati, ākāsānañcāyatanaṁ abhinandati.

15.3

Why is that?

Taṁ kissa hetu?

15.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

16.1 Perceive Viññāṇañcāyatana (Dimension of infinite consciousness)

They perceive the dimension of infinite consciousness (Viññāṇañcāyatana) as a real, dimension of infinite consciousness (viññāṇañcāyatanat).

Viññāṇañcāyatanaṁ viññāṇañcāyatanato sañjānāti;

16.2

Having perceived dimension of infinite consciousness (Viññāṇañcāyatana) as a real, dimension of infinite consciousness (viññāṇañcāyatanat) [through distorted perception], they conceive [or fantasize] (maññati) about dimension of infinite consciousness (Viññāṇañcāyatana), they conceive [or fantasize] (maññati) in dimension of infinite consciousness (Viññāṇañcāyatana), they conceive [or fantasize] (maññati) apart from dimension of infinite consciousness (Viññāṇañcāyatana), they conceive [or fantasize] (maññati) ‘dimension of infinite consciousness (Viññāṇañcāyatana) is mine,’ and they rejoices (or praise) at dimension of infinite consciousness (Viññāṇañcāyatana).

viññāṇañcāyatanaṁ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṁ maññati, viññāṇañcāyatanasmiṁ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṁ meti maññati, viññāṇañcāyatanaṁ abhinandati.

16.3

Why is that?

Taṁ kissa hetu?

16.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

17.1 Perceive Ākiñcaññāyatana (Dimension of nothingness)

They perceive the dimension of nothingness (Ākiñcaññāyatana) as a real, dimension of nothingness (ākiñcaññāyatanato).

Ākiñcaññāyatanaṁ ākiñcaññāyatanato sañjānāti;

17.2

Having perceived dimension of nothingness (Ākiñcaññāyatana) as a real, dimension of nothingness (ākiñcaññāyatanato) [through distorted perception], they conceive [or fantasize] (maññati) about dimension of nothingness (Ākiñcaññāyatana), they conceive [or fantasize] (maññati) in dimension of nothingness (Ākiñcaññāyatana), they conceive [or fantasize] (maññati) apart from dimension of infinite nothingness (Ākiñcaññāyatana), they conceive [or fantasize] (maññati) ‘dimension of nothingness (Ākiñcaññāyatana) is mine,’ and they rejoices (or praise) at dimension of nothingness (Ākiñcaññāyatana).

ākiñcaññāyatanaṁ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṁ maññati, ākiñcaññāyatanasmiṁ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṁ meti maññati, ākiñcaññāyatanaṁ abhinandati.

17.3

Why is that?

Taṁ kissa hetu?

17.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

18.1 Perceive Nevasaññānāsaññāyatana (Dimension of neither perception nor non-perception)

They perceive the dimension of neither perception nor non-perception (Nevasaññānāsaññāyatana) as a real, dimension of neither perception nor non-perception (nevasaññānāsaññāyatanato).

Nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato sañjānāti;

18.2

Having perceived dimension of neither perception nor non-perception (Nevasaññānāsaññāyatana) as a real, dimension of neither perception nor non-perception (nevasaññānāsaññāyatanato) [through distorted perception], they conceive [or fantasize] (maññati) about dimension of neither perception nor non-perception (Nevasaññānāsaññāyatana), they conceive [or fantasize] (maññati) in dimension of neither perception nor non-perception (Nevasaññānāsaññāyatana), they conceive [or fantasize] (maññati) apart from dimension of neither perception nor non-perception (Nevasaññānāsaññāyatana), they conceive [or fantasize] (maññati) ‘dimension of neither perception nor non-perception (Nevasaññānāsaññāyatana) is mine,’ and they rejoices (or praise) at dimension of neither perception nor non-perception (Nevasaññānāsaññāyatana).

nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṁ maññati, nevasaññānāsaññāyatanasmiṁ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṁ meti maññati, nevasaññānāsaññāyatanaṁ abhinandati.

18.3

Why is that?

Taṁ kissa hetu?

18.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

19.1 Perceive Diṭṭha (Seen)

They perceive the seen (Diṭṭha) as seen to be something real (diṭṭhato).

Diṭṭhaṁ diṭṭhato sañjānāti;

19.2

Having perceived seen (Diṭṭha) as seen to be something real (diṭṭhato) [through distorted perception], they conceive [or fantasize] (maññati) about seen (Diṭṭha), they conceive [or fantasize] (maññati) in seen (Diṭṭha), they conceive [or fantasize] (maññati) apart from seen (Diṭṭha), they conceive [or fantasize] (maññati) ‘seen (Diṭṭha) is mine,’ and they rejoices (or praise) at seen (Diṭṭha).

diṭṭhaṁ diṭṭhato saññatvā diṭṭhaṁ maññati, diṭṭhasmiṁ maññati, diṭṭhato maññati, diṭṭhaṁ meti maññati, diṭṭhaṁ abhinandati.

19.3

Why is that?

Taṁ kissa hetu?

19.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

20.1 Perceive Suta (heard)

They perceive the heard (Suta) as heard to be something real (sutato).

Sutaṁ sutato sañjānāti;

20.2

Having perceived heard (Suta) as heard to be something real (sutato) [through distorted perception], they conceive [or fantasize] (maññati) about heard (Suta), they conceive [or fantasize] (maññati) in heard (Suta), they conceive [or fantasize] (maññati) apart from heard (Suta), they conceive [or fantasize] (maññati) ‘heard (Suta) is mine,’ and they rejoices (or praise) at heard (Suta).

sutaṁ sutato saññatvā sutaṁ maññati, sutasmiṁ maññati, sutato maññati, sutaṁ meti maññati, sutaṁ abhinandati.

20.3

Why is that?

Taṁ kissa hetu?

20.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

21.1 Perceive Muta (Thought/Cognized/Sensed)

They perceive the thought (Muta) as the thought to be something real (mutato).

Mutaṁ mutato sañjānāti;

21.2

Having perceived thought (Muta) as the thought to be something real (mutato) [through distorted perception], they conceive [or fantasize] (maññati) about thought (Muta), they conceive [or fantasize] (maññati) in thought (Muta), they conceive [or fantasize] (maññati) apart from thought (Muta), they conceive [or fantasize] (maññati) ‘thought (Muta) is mine,’ and they rejoices (or praise) at thought (Muta).

mutaṁ mutato saññatvā mutaṁ maññati, mutasmiṁ maññati, mutato maññati, mutaṁ meti maññati, mutaṁ abhinandati.

21.3

Why is that?

Taṁ kissa hetu?

21.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

22.1 Perceive Viññāta (Known)

They perceive the known (Viññāta) as the known to be something real (viññātato).

Viññātaṁ viññātato sañjānāti;

22.2

Having perceived known (Viññāta) as the known to be something real (viññātato) [through distorted perception], they conceive [or fantasize] (maññati) about known (Viññāta), they conceive [or fantasize] (maññati) in known (Viññāta), they conceive [or fantasize] (maññati) apart from known (Viññāta), they conceive [or fantasize] (maññati) ‘known (Viññāta) is mine,’ and they rejoices (or praise) at known (Viññāta).

viññātaṁ viññātato saññatvā viññātaṁ maññati, viññātasmiṁ maññati, viññātato maññati, viññātaṁ meti maññati, viññātaṁ abhinandati.

22.3

Why is that?

Taṁ kissa hetu?

22.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

23.1 Perceive Ekatta (Oneness)

They perceive oneness (Ekatta) as oneness to be something real (ekattato).

Ekattaṁ ekattato sañjānāti;

23.2

Having perceived oneness (Ekatta) as oneness to be something real (ekattato) [through distorted perception], they conceive [or fantasize] (maññati) about oneness (Ekatta), they conceive [or fantasize] (maññati) in oneness (Ekatta), they conceive [or fantasize] (maññati) apart from oneness (Ekatta), they conceive [or fantasize] (maññati) ‘oneness (Ekatta) is mine,’ and they rejoices (or praise) at oneness (Ekatta).

ekattaṁ ekattato saññatvā ekattaṁ maññati, ekattasmiṁ maññati, ekattato maññati, ekattaṁ meti maññati, ekattaṁ abhinandati.

23.3

Why is that?

Taṁ kissa hetu?

23.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

24.1 Perceive Nānatta (Diversity)

They perceive diversity (Nānatta) as diversity to be something real (nānattato).

Nānattaṁ nānattato sañjānāti;

24.2

Having perceived diversity (Nānatta) as diversity to be something real (nānattato) [through distorted perception], they conceive [or fantasize] (maññati) about diversity (Nānatta), they conceive [or fantasize] (maññati) in diversity (Nānatta), they conceive [or fantasize] (maññati) apart from diversity (Nānatta), they conceive [or fantasize] (maññati) ‘diversity (Nānatta) is mine,’ and they rejoices (or praise) at diversity (Nānatta).

nānattaṁ nānattato saññatvā nānattaṁ maññati, nānattasmiṁ maññati, nānattato maññati, nānattaṁ meti maññati, nānattaṁ abhinandati.

24.3

Why is that?

Taṁ kissa hetu?

24.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

25.1 Perceive Sabba (All)

They perceive all (Sabba) as all to be something real (sabbato).

Sabbaṁ sabbato sañjānāti;

25.2

Having perceived all (Sabba) as all to be something real (sabbato) [through distorted perception], they conceive [or fantasize] (maññati) about all (Sabba), they conceive [or fantasize] (maññati) in all (Sabba), they conceive [or fantasize] (maññati) apart from all (Sabba), they conceive [or fantasize] (maññati) ‘all (Sabba) is mine,’ and they rejoices (or praise) at all (Sabba).

sabbaṁ sabbato saññatvā sabbaṁ maññati, sabbasmiṁ maññati, sabbato maññati, sabbaṁ meti maññati, sabbaṁ abhinandati.

25.3

Why is that?

Taṁ kissa hetu?

25.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

26.1 Perceive Nibbāna (Extinguishment)

They perceive extinguishment (Nibbāna) as extinguishment to be something real (nibbānato).

Nibbānaṁ nibbānato sañjānāti;

26.2

Having perceived extinguishment (Nibbāna) as extinguishment to be something real (nibbānato) [through distorted perception], they conceive [or fantasize] (maññati) about extinguishment (Nibbāna), they conceive [or fantasize] (maññati) in extinguishment (Nibbāna), they conceive [or fantasize] (maññati) apart from extinguishment (Nibbāna), they conceive [or fantasize] (maññati) ‘extinguishment (Nibbāna) is mine,’ and they rejoices (or praise) at extinguishment (Nibbāna).

nibbānaṁ nibbānato saññatvā nibbānaṁ maññati, nibbānasmiṁ maññati, nibbānato maññati, nibbānaṁ meti maññati, nibbānaṁ abhinandati.

26.3

Why is that?

Taṁ kissa hetu?

26.4

Because it is not fully understood (apariññātaṁ), I say.

‘Apariññātaṁ tassā’ti vadāmi.

26.5

This concludes the first section on the level of the ordinary person [puthujjana].

Puthujjanavasena paṭhamanayabhūmiparicchedo niṭṭhito.

27.1 Second Section on a bhikkhu who is a trainee (sekha)

Bhikkhū, a bhikkhu who is a trainee (sekha), who has not yet reached the goal (Arahanthood) but lives aspiring for the supreme security from bondage, he too fully comprehends (abhijānāti) earth (pathavi) as solid (pathavito). [They have comprehended (abhijānāti) how anything in this world originates in the mind based on saññā vipallāsa. ]

Yopi so, bhikkhave, bhikkhu sekkho appattamānaso anuttaraṁ yogakkhemaṁ patthayamāno viharati, sopi pathaviṁ pathavito abhijānāti;

27.2 Fully Comprehended Pathavi (Earth)

Having fully comprehended (abhiññāya) earth (pathavi) as solid (pathavito) [without distorted perception], let him not conceive (mā maññi) about earth (pathavi), let him not conceive (mā maññi) in earth (pathavi), let him not conceive (mā maññi) apart from earth (pathavi), let him not conceive (mā maññi) ‘earth (pathavi) is mine,’ and let him not delight (mābhinandi) in earth (pathavi).

pathaviṁ pathavito abhiññāya pathaviṁ mā maññi, pathaviyā mā maññi, pathavito mā maññi, pathaviṁ meti mā maññi, pathaviṁ mābhinandi.

27.3

Why is that?

Taṁ kissa hetu?

27.4

Because it must be fully understood (pariññeyyaṁ) [as being not able to maintain to one’s satisfaction (anicca) and without mastery or control (anattā), thus subjected to suffering (dukkha)], I say.

‘Pariññeyyaṁ tassā’ti vadāmi.

28-49.1 Fully Comprehended Āpo (Water)

They directly know water …

Āpaṁ …pe…

28-49.2 Fully Comprehended Tejo (Fire)

fire …

tejaṁ …

28-49.3 Fully Comprehended Vāyo (Air)

air …

vāyaṁ …

28-49.4 Fully Comprehended Bhūte (Creatures)

creatures …

bhūte …

28-49.5 Fully Comprehended Deve (Godly beings)

godly beings …

deve …

28-49.6 Fully Comprehended Pajāpati (Creator)

the Creator …

pajāpatiṁ …

28-49.7 Fully Comprehended Brahmā (brahmā)

Brahmā …

brahmaṁ …

28-49.8 ully Comprehended Ābhassare (Gods of streaming radiance)

the gods of streaming radiance …

ābhassare …

28-49.9 Fully Comprehended Subhakiṇhe (Gods replete with glory)

the gods replete with glory …

subhakiṇhe …

28-49.10 Fully Comprehended Vehapphale (gods of abundant fruit)

the gods of abundant fruit …

vehapphale …

28-49.11 Fully Comprehended Abhibhu (Overlord)

the Overlord …

abhibhuṁ …

28-49.12 Fully Comprehended Ākāsānañcāyatana (Dimension of infinite space)

the dimension of infinite space …

ākāsānañcāyatanaṁ …

28-49.13 Fully Comprehended Viññāṇañcāyatana (Dimension of infinite consciousness)

the dimension of infinite consciousness …

viññāṇañcāyatanaṁ …

28-49.14 Fully Comprehended Ākiñcaññāyatana (Dimension of nothingness)

the dimension of nothingness …

ākiñcaññāyatanaṁ …

28-49.15 Fully Comprehended Nevasaññānāsaññāyatana (Dimension of neither perception nor non-perception)

the dimension of neither perception nor non-perception …

nevasaññānāsaññāyatanaṁ …

28-49.16 Fully Comprehended Diṭṭha (Seen)

the seen …

diṭṭhaṁ …

28-49.17 Fully Comprehended Suta (Heard)

the heard …

sutaṁ …

28-49.18 Fully Comprehended Muta (Thought/Cognized/Sensed)

the thought …

mutaṁ …

28-49.19 Fully Comprehended Viññāta (Known)

the known …

viññātaṁ …

28-49.20 Fully Comprehended Ekatta (Oneness)

oneness …

ekattaṁ …

28-49.21 Fully Comprehended Nānatta (Diversity)

diversity …

nānattaṁ …

28-49.22 Fully Comprehended Sabba (All)

all …

sabbaṁ …

28-49.23 Fully Comprehended Nibbāna (Extinguishment)

They fully comprehended (abhiññāya) extinguishment (Nibbāna) as extinguishment to be something real (nibbānato).

nibbānaṁ nibbānato abhijānāti;

50.1

Having fully comprehended (abhiññāya) extinguishment (Nibbāna) as extinguishment to be something real (nibbānato) [without distorted perception], let him not conceive about extinguishment (Nibbāna), let him not conceive in extinguishment (Nibbāna), let him not conceive apart from extinguishment (Nibbāna), let him not conceive ‘extinguishment (Nibbāna) is mine,’ and let him not delight (mābhinandi) in extinguishment (Nibbāna).

nibbānaṁ nibbānato abhiññāya nibbānaṁ mā maññi, nibbānasmiṁ mā maññi, nibbānato mā maññi, nibbānaṁ meti mā maññi, nibbānaṁ mābhinandi.

50.2

Why is that?

Taṁ kissa hetu?

50.3

Because it must be fully understood (pariññeyyaṁ) [as being not able to maintain to one’s satisfaction (anicca) and without mastery or control (anattā), thus subjected to suffering (dukkha)], I say.

‘Pariññeyyaṁ tassā’ti vadāmi.

50.4

This concludes the second section on the level of the trainee [sekha].

Sekkhavasena dutiyanayabhūmiparicchedo niṭṭhito.

51.1 Third Section on one whose taints/cravings (khīṇāsavo) are destroyed (the Arahant (1)) [Completely understood (pariññāta) through destruction of greed (rāga), hatred (dosa), and delusion (moha)]

Bhikkhū, a bhikkhu who is an Arahant (araha) — one whose taints/cravings are destroyed (khīṇāsavo), who has lived the spiritual life, done what had to be done, laid down the burden, reached the true goal, utterly destroyed the fetters of existence, and is liberated through right final knowledge—he, too, fully comprehends (abhijānāti) earth (pathavi) as solid (pathavito). [They have comprehended (abhijānāti) how anything in this world originates in the mind based on saññā vipallāsa. ]

Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti;

51.2 Fully Comprehended Pathavi (Earth)

Having fully comprehended (abhiññāya) earth (pathavi) as solid (pathavito) [without distorted perception], he does not conceive [or fantasize] (maññati) about earth (pathavi), he does not conceive in earth (pathavi), he does not conceive apart from earth (pathavi), he does not conceive ‘earth (pathavi) is mine,’ and he does not delight (nābhinandati) in earth (pathavi).

pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.

51.3

Why is that?

Taṁ kissa hetu?

51.4

Because they have completely understood it, I say.

‘Pariññātaṁ tassā’ti vadāmi.

52-74.1

They directly know water …

Āpaṁ …pe…

52-74.2

fire …

tejaṁ …

52-74.3

air …

vāyaṁ …

52-74.4

creatures …

bhūte …

52-74.5

gods …

deve …

52-74.6

the Creator …

pajāpatiṁ …

52-74.7

Brahmā …

brahmaṁ …

52-74.8

the gods of streaming radiance …

ābhassare …

52-74.9

the gods replete with glory …

subhakiṇhe …

52-74.10

the gods of abundant fruit …

vehapphale …

52-74.11

the Overlord …

abhibhuṁ …

52-74.12

the dimension of infinite space …

ākāsānañcāyatanaṁ …

52-74.13

the dimension of infinite consciousness …

viññāṇañcāyatanaṁ …

52-74.14

the dimension of nothingness …

ākiñcaññāyatanaṁ …

52-74.15

the dimension of neither perception nor non-perception …

nevasaññānāsaññāyatanaṁ …

52-74.16

the seen …

diṭṭhaṁ …

52-74.17

the heard …

sutaṁ …

52-74.18

the thought …

mutaṁ …

52-74.19

the known …

viññātaṁ …

52-74.20

oneness …

ekattaṁ …

52-74.21

diversity …

nānattaṁ …

52-74.22

all …

sabbaṁ …

52-74.23

They fully comprehended (abhiññāya) extinguishment (Nibbāna) as extinguishment to be something real (nibbānato).

nibbānaṁ nibbānato abhijānāti;

52-74.24

Having fully comprehended (abhiññāya) extinguishment (Nibbāna) as extinguishment to be something real (nibbānato) [without distorted perception], he does not conceive [or fantasize] (maññati) about extinguishment (Nibbāna), he does not conceive [or fantasize] (maññati) in extinguishment (Nibbāna), he does not conceive [or fantasize] (maññati) apart from extinguishment (Nibbāna), he does not conceive [or fantasize] (maññati) ‘extinguishment (Nibbāna) is mine,’ and he does not delight (nābhinandi) in extinguishment (Nibbāna).

nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.

52-74.25

Why is that?

Taṁ kissa hetu?

52-74.26

Because they have completely understood it, I say.

‘Pariññātaṁ tassā’ti vadāmi.

52-74.27

This concludes the third section on the level of the one whose taints/cravings are destroyed [the Arahant (1)].

Khīṇāsavavasena tatiyanayabhūmiparicchedo niṭṭhito.

75.1 Fourth Section on one whose taints/cravings (khīṇāsavo) are destroyed (the Arahant (2)) [Through destruction of greed (rāga)]

Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto, sopi pathaviṁ pathavito abhijānāti;

75.2

pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.

75.3

Why is that?

Taṁ kissa hetu?

75.4

Through the destruction of greed (rāga), therefore, absence of greed (rāga).

Khayā rāgassa, vītarāgattā.

76-98.1

They directly know water …

Āpaṁ …pe…

76-98.2

fire …

tejaṁ …

76-98.3

air …

vāyaṁ …

76-98.4

creatures …

bhūte …

76-98.5

gods …

deve …

76-98.6

the Creator …

pajāpatiṁ …

76-98.7

Brahmā …

brahmaṁ …

76-98.8

the gods of streaming radiance …

ābhassare …

76-98.9

the gods replete with glory …

subhakiṇhe …

76-98.10

the gods of abundant fruit …

vehapphale …

76-98.11

the Overlord …

abhibhuṁ …

76-98.12

the dimension of infinite space …

ākāsānañcāyatanaṁ …

76-98.13

the dimension of infinite consciousness …

viññāṇañcāyatanaṁ …

76-98.14

the dimension of nothingness …

ākiñcaññāyatanaṁ …

76-98.15

the dimension of neither perception nor non-perception …

nevasaññānāsaññāyatanaṁ …

76-98.16

the seen …

diṭṭhaṁ …

76-98.17

the heard …

sutaṁ …

76-98.18

the thought …

mutaṁ …

76-98.19

the known …

viññātaṁ …

76-98.20

oneness …

ekattaṁ …

76-98.21

diversity …

nānattaṁ …

76-98.22

all …

sabbaṁ …

76-98.23

They fully comprehended (abhiññāya) extinguishment (Nibbāna) as extinguishment to be something real (nibbānato).

nibbānaṁ nibbānato abhijānāti;

76-98.24

Having fully comprehended (abhiññāya) extinguishment (Nibbāna) as extinguishment to be something real (nibbānato) [without distorted perception], he does not conceive [or fantasize] (maññati) about extinguishment (Nibbāna), he does not conceive [or fantasize] (maññati) in extinguishment (Nibbāna), he does not conceive [or fantasize] (maññati) apart from extinguishment (Nibbāna), he does not conceive [or fantasize] (maññati) ‘extinguishment (Nibbāna) is mine,’ and he does not delight (nābhinandi) in extinguishment (Nibbāna).

nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.

76-98.25

Why is that?

Taṁ kissa hetu?

76-98.26

Through the destruction of greed (rāga), therefore, absence of greed (rāga).

Khayā rāgassa, vītarāgattā.

76-98.27

This concludes the fourth section on the level of the one whose taints/cravings are destroyed [the Arahant (2)].

Khīṇāsavavasena catutthanayabhūmiparicchedo niṭṭhito.

99.1 Fifth Section on one whose taints/cravings (khīṇāsavo) are destroyed (the Arahant (3)) [Through destruction of hatred (dosa)]

Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti;

99.2

pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.

99.3

Why is that?

Taṁ kissa hetu?

99.4

Through the destruction of hatred (dosa), therefore, absence of hatred (dosa).

Khayā dosassa, vītadosattā.

100-122.1

They directly know water …

Āpaṁ …pe…

100-122.2

fire …

tejaṁ …

100-122.3

air …

vāyaṁ …

100-122.4

creatures …

bhūte …

100-122.5

gods …

deve …

100-122.6

the Creator …

pajāpatiṁ …

100-122.7

Brahmā …

brahmaṁ …

100-122.8

the gods of streaming radiance …

ābhassare …

100-122.9

the gods replete with glory …

subhakiṇhe …

100-122.10

the gods of abundant fruit …

vehapphale …

100-122.11

the Overlord …

abhibhuṁ …

100-122.12

the dimension of infinite space …

ākāsānañcāyatanaṁ …

100-122.13

the dimension of infinite consciousness …

viññāṇañcāyatanaṁ …

100-122.14

the dimension of nothingness …

ākiñcaññāyatanaṁ …

100-122.15

the dimension of neither perception nor non-perception …

nevasaññānāsaññāyatanaṁ …

100-122.16

the seen …

diṭṭhaṁ …

100-122.17

the heard …

sutaṁ …

100-122.18

the thought …

mutaṁ …

100-122.19

the known …

viññātaṁ …

100-122.20

oneness …

ekattaṁ …

100-122.21

diversity …

nānattaṁ …

100-122.22

all …

sabbaṁ …

100-122.23

They fully comprehended (abhiññāya) extinguishment (Nibbāna) as extinguishment to be something real (nibbānato).

nibbānaṁ nibbānato abhijānāti;

100-122.24

Having fully comprehended (abhiññāya) extinguishment (Nibbāna) as extinguishment to be something real (nibbānato) [without distorted perception], he does not conceive [or fantasize] (maññati) about extinguishment (Nibbāna), he does not conceive [or fantasize] (maññati) in extinguishment (Nibbāna), he does not conceive [or fantasize] (maññati) apart from extinguishment (Nibbāna), he does not conceive [or fantasize] (maññati) ‘extinguishment (Nibbāna) is mine,’ and he does not delight (nābhinandi) in extinguishment (Nibbāna).

nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.

100-122.25

Why is that?

Taṁ kissa hetu?

100-122.26

Through the destruction of hatred (dosa), therefore, absence of hatred (dosa).

Khayā dosassa, vītadosattā.

100-122.27

This concludes the fifth section on the level of the one whose taints/cravings are destroyed [the Arahant (3)].

Khīṇāsavavasena pañcamanayabhūmiparicchedo niṭṭhito.

123.1 Sixth Section on one whose taints/cravings (khīṇāsavo) are destroyed (the Arahant (4)) [Through destruction of delusion (moha)]

Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti;

123.2

pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.

123.3

Why is that?

Taṁ kissa hetu?

123.4

Through the destruction of delusion (moha), therefore, absence of delusion (moha).

Khayā mohassa, vītamohattā.

124-146.1

They directly know water …

Āpaṁ …pe…

124-146.2

fire …

tejaṁ …

124-146.3

air …

vāyaṁ …

124-146.4

creatures …

bhūte …

124-146.5

gods …

deve …

124-146.6

the Creator …

pajāpatiṁ …

124-146.7

Brahmā …

brahmaṁ …

124-146.8

the gods of streaming radiance …

ābhassare …

124-146.9

the gods replete with glory …

subhakiṇhe …

124-146.10

the gods of abundant fruit …

vehapphale …

124-146.11

the Overlord …

abhibhuṁ …

124-146.12

the dimension of infinite space …

ākāsānañcāyatanaṁ …

124-146.13

the dimension of infinite consciousness …

viññāṇañcāyatanaṁ …

124-146.14

the dimension of nothingness …

ākiñcaññāyatanaṁ …

124-146.15

the dimension of neither perception nor non-perception …

nevasaññānāsaññāyatanaṁ …

124-146.16

the seen …

diṭṭhaṁ …

124-146.17

the heard …

sutaṁ …

124-146.18

the thought …

mutaṁ …

124-146.19

the known …

viññātaṁ …

124-146.20

oneness …

ekattaṁ …

124-146.21

diversity …

nānattaṁ …

124-146.22

all …

sabbaṁ …

124-146.23

They fully comprehended (abhiññāya) extinguishment (Nibbāna) as extinguishment to be something real (nibbānato).

nibbānaṁ nibbānato abhijānāti;

124-146.24

Having fully comprehended (abhiññāya) extinguishment (Nibbāna) as extinguishment to be something real (nibbānato) [without distorted perception], he does not conceive [or fantasize] (maññati) about extinguishment (Nibbāna), he does not conceive [or fantasize] (maññati) in extinguishment (Nibbāna), he does not conceive [or fantasize] (maññati) apart from extinguishment (Nibbāna), he does not conceive [or fantasize] (maññati) ‘extinguishment (Nibbāna) is mine,’ and he does not delight (nābhinandi) in extinguishment (Nibbāna).

nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.

124-146.25

Why is that?

Taṁ kissa hetu?

124-146.26

Through the destruction of delusion (moha), therefore, absence of delusion (moha).

Khayā mohassa, vītamohattā.

124-146.27

This concludes the sixth section on the level of the one whose taints/cravings are destroyed [the Arahant (4)].

Khīṇāsavavasena chaṭṭhanayabhūmiparicchedo niṭṭhito.

147.1 Seventh Section on the level of the Tathāgata (1) [‘The Tathāgata has fully comprehended it to the end.’]

Bhikkhū, the Tathāgata, too—the Arahant, the Fully Enlightened One—fully comprehends (abhijānāti) earth (pathavi) as solid (pathavito).

Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti;

147.2

pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.

147.3

Why is that?

Taṁ kissa hetu?

147.4

I say: ‘The Tathāgata has fully comprehended it to the end.’

‘Pariññātantaṁ tathāgatassā’ti vadāmi.

148-170.1

He directly knows water …

Āpaṁ …pe…

148-170.2

fire …

tejaṁ …

148-170.3

air …

vāyaṁ …

148-170.4

creatures …

bhūte …

148-170.5

gods …

deve …

148-170.6

the Creator …

pajāpatiṁ …

148-170.7

Brahmā …

brahmaṁ …

148-170.8

the gods of streaming radiance …

ābhassare …

148-170.9

the gods replete with glory …

subhakiṇhe …

148-170.10

the gods of abundant fruit …

vehapphale …

148-170.11

the Overlord …

abhibhuṁ …

148-170.12

the dimension of infinite space …

ākāsānañcāyatanaṁ …

148-170.13

the dimension of infinite consciousness …

viññāṇañcāyatanaṁ …

148-170.14

the dimension of nothingness …

ākiñcaññāyatanaṁ …

148-170.15

the dimension of neither perception nor non-perception …

nevasaññānāsaññāyatanaṁ …

148-170.16

the seen …

diṭṭhaṁ …

148-170.17

the heard …

sutaṁ …

148-170.18

the thought …

mutaṁ …

148-170.19

the known …

viññātaṁ …

148-170.20

oneness …

ekattaṁ …

148-170.21

diversity …

nānattaṁ …

148-170.22

all …

sabbaṁ …

148-170.23

They fully comprehended (abhiññāya) extinguishment (Nibbāna) as extinguishment to be something real (nibbānato).

nibbānaṁ nibbānato abhijānāti;

148-170.24

Having fully comprehended (abhiññāya) extinguishment (Nibbāna) as extinguishment to be something real (nibbānato) [without distorted perception], he does not conceive [or fantasize] (maññati) about extinguishment (Nibbāna), he does not conceive [or fantasize] (maññati) in extinguishment (Nibbāna), he does not conceive [or fantasize] (maññati) apart from extinguishment (Nibbāna), he does not conceive [or fantasize] (maññati) ‘extinguishment (Nibbāna) is mine,’ and he does not delight (nābhinandi) in extinguishment (Nibbāna).

nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.

148-170.25

Why is that?

Taṁ kissa hetu?

148-170.26

I say: ‘The Tathāgata has fully comprehended it to the end.’

‘Pariññātantaṁ tathāgatassā’ti vadāmi.

148-170.27

This concludes the seventh section on the level of the Tathāgata (1.)

Tathāgatavasena sattamanayabhūmiparicchedo niṭṭhito.

171.1 Eighth Section on the level of the Tathāgata (2) [Fully Comprehended (abhiññāya) ‘Delight is the root of suffering’]

Bhikkhū, the Tathāgata, too—the Arahant, the Fully Enlightened One—fully comprehends (abhijānāti) earth (pathavi) as solid (pathavito).

Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti;

171.2

pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.

171.3

Why is that?

Taṁ kissa hetu?

171.4

‘Delight is the root of suffering’—

‘Nandī dukkhassa mūlan’ti—

171.5

having understood this: ‘From being (existence) comes birth; for whatever has come to be, there is aging and death.’

iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti.

171.6

Therefore, bhikkhū, I say that the Tathāgata, through the complete destruction, fading away, cessation, giving up, and relinquishment of all attachments (taṇhā), has awakened to the supreme full enlightenment.

Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmi.

172-194.1

He directly knows water …

Āpaṁ …pe…

172-194.2

fire …

tejaṁ …

172-194.3

air …

vāyaṁ …

172-194.4

creatures …

bhūte …

172-194.5

gods …

deve …

172-194.6

the Creator …

pajāpatiṁ …

172-194.7

Brahmā …

brahmaṁ …

172-194.8

the gods of streaming radiance …

ābhassare …

172-194.9

the gods replete with glory …

subhakiṇhe …

172-194.10

the gods of abundant fruit …

vehapphale …

172-194.11

the Overlord …

abhibhuṁ …

172-194.12

the dimension of infinite space …

ākāsānañcāyatanaṁ …

172-194.13

the dimension of infinite consciousness …

viññāṇañcāyatanaṁ …

172-194.14

the dimension of nothingness …

ākiñcaññāyatanaṁ …

172-194.15

the dimension of neither perception nor non-perception …

nevasaññānāsaññāyatanaṁ …

172-194.16

the seen …

diṭṭhaṁ …

172-194.17

the heard …

sutaṁ …

172-194.18

the thought …

mutaṁ …

172-194.19

the known …

viññātaṁ …

172-194.20

oneness …

ekattaṁ …

172-194.21

diversity …

nānattaṁ …

172-194.22

all …

sabbaṁ …

172-194.23

They fully comprehended (abhiññāya) extinguishment (Nibbāna) as extinguishment to be something real (nibbānato).

nibbānaṁ nibbānato abhijānāti;

172-194.24

Having fully comprehended (abhiññāya) extinguishment (Nibbāna) as extinguishment to be something real (nibbānato) [without distorted perception], he does not conceive [or fantasize] (maññati) about extinguishment (Nibbāna), he does not conceive [or fantasize] (maññati) in extinguishment (Nibbāna), he does not conceive [or fantasize] (maññati) apart from extinguishment (Nibbāna), he does not conceive [or fantasize] (maññati) ‘extinguishment (Nibbāna) is mine,’ and he does not delight (nābhinandi) in extinguishment (Nibbāna).

nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.

172-194.25

Why is that?

Taṁ kissa hetu?

172-194.26

‘Delight is the root of suffering’—

‘Nandī dukkhassa mūlan’ti—

172-194.27

having understood this: ‘From being (existence) comes birth; for whatever has come to be, there is aging and death.’

iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti.

172-194.28

Therefore, bhikkhū, I say that the Tathāgata, through the complete destruction, fading away, cessation, giving up, and relinquishment of all attachments (taṇhā), has awakened to the supreme full enlightenment.”

Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmī”ti.

172-194.29

This concludes the eighth section on the level of the Tathāgata (2.)

Tathāgatavasena aṭṭhamanayabhūmiparicchedo niṭṭhito.

172-194.30

That is what the Blessed One’s said.

Idamavoca bhagavā.

172-194.31

Those bhikkhū did not delight in the Blessed One’s words.

[Detailed Explanation

This verse is one of the most famous and unique endings in the Pāli Canon. While almost every other sutta concludes with the audience being “delighted and uplifted,” this one ends with a lack of delight.

1. The Confrontation with Anattā (Without Mastery)

The 500 monks listening to this discourse were formerly brahmins who took great pride in their intellectual mastery and knowledge. By teaching that all phenomena—including their own refined spiritual states—are anattā (“without mastery” or “not subject to control”), the Buddha directly challenged their ego. They realized that their “mastery” of the Vedas and even their current meditative attainments provided no true control over the nature of reality.]

Na te bhikkhū bhagavato bhāsitaṁ abhinandunti.

172-194.32

The Discourse on the Root of All Things is finished, [being the] first [sutta of the collection].

Mūlapariyāyasuttaṁ niṭṭhitaṁ paṭhamaṁ.